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death_n	bread_n	cup_n	lord_n	7,751	5	4.8519	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10130	A treatise of the Sabbath and the Lords-day Distinguished into foure parts. Wherein is declared both the nature, originall, and observation, as well of the one under the Old, as of the other under the New Testament. Written in French by David Primerose Batchelour in Divinitie in the Vniversity of Oxford, and minister of the Gospell in the Protestant Church of Roven. Englished out of his French manuscript by his father G.P. D.D.	Primerose, David.; Primrose, Gilbert, ca. 1580-1642.	1636 (1636)	STC 20387; ESTC S115259	278,548	354

libertie to take such order about that matter as they should thinke good Who seeth not in this a manifest absurditie Doth it not remaine alwaies Is not the situation of the earth which is the same that it was from the beginning as great an impediment under the new Testament to the universall keeping of a seventh day in all places and namely of that particular seventh wherein Christ rose from death unto life which is the first of the seven daies of the weeke as it was under the old Testament to an universall observation of a particular seventh in those times to wit of the last of the weeke 4 Whatsoever is morall is universall obligeth equally all men and may be kept of all Likewise all commandements which Gods purpose is to give to all men are such that they may be kept of all How then is a thing called morall the keeping whereof the order of nature hath made impossible to many men such as is the regular keeping of a set day And how is it said that the Commandement enjoyning the keeping of a particular seventh day whether the last or the first of seven was on Gods part an universall commandement obliging all men seeing it is farre more impossible to a great number of men to keepe it because they dwell in more remote climats then we doe 5 Therefore it is more conformable to reason to say that the Commandement which under the Old Testament ordained the keeping of a Seventh day obliged the people of Israel only which was the onely people of GOD was shut up within the narrow bounds of a little corner of the earth and might with great facility keepe that day even as all the rest of the politike and ecclesiasticall regiment established by Moses pertained to them onely And that under the new Testament in whose times the Church hath beene spread abroad thorow all the earth God hath not given any particular Ordinance concerning the keeping of any day whatsoever but hath left to the discretion of the Church to appoint the times of Gods service according to the circumstances of places and of fit occasions CHAPTER Sixth REASON 6. 1. The Observation of the Seventh day of the weeke is no where commanded in the New Testament and therefore it is not morall 2. Iesus Christ prescribing to his Disciples the celebration of the Sacrament of his body and bloud appointed not a particular and set day for that holy exercise 3. Neither did he by himselfe or by his Apostles appoint a particular time for the other exercises of Religion 4. Whence it followeth that the keeping of a Seventh day for Gods service cannot be a morall point 1 THe whole tenor of the Gospell confirmeth our assertion It is most certaine that if it were a morall duty to keepe a Seventh day all Christians should be obliged unto it under the New Testament as the Iewes were under the Old Testament Now if Christians were bound unto it under the New Testament we should finde some expresse Ordinance concerning it in the writings of the Evangelists and of the Apostles For if all the morall points which the Law commandeth are ratified in many places of their bookes and all the faithfull are often commanded to keepe them as the worshipping of one true God the shunning and detestation of Idols and of all services of mans invention the sanctification of the Name of God the honour dew to Fathers to Mothers and to all superiors the refraining from murder from whoredome from adultery from theft from false witnesse from all lusting after evill things and such like Also in them are often commanded and recommended the holy meetings for the hearing of the word of God the administration of the Sacraments the publike prayers and generally the appointing of times for that use because it is a morall thing that GOD bee served publikely whereunto fixed and stinted times are necessary But as for the ruling and stinting of those times God hath left it as he hath done the appointing of places to the Church For hee would not prescribe unto us any particular place nor time for his service as hee did under the Old Testament because he giveth greater liberty to the Church under the New Testament then he did under the Old Testament to whose bondage pertained this restraint of a certaine day and place of Gods service by expresse commandement as also because the greatnesse and dilatation of the Church of the New Testament which is Catholike could not suffer such a particular determination nay made it so impossible that of absolute necessity it dependeth on the discretion and commodities of the Church 2 When IESUS CHRIST made his last Supper with his Disciples and commanded it should be celebrated to the worlds end as hee determined the use and practise thereof with certaine elements of Bread and Wine he might if hee had thought fit allot unto it a certaine time such as was of old the time of Passeover But hee was pleased to say onely this in generall tearmes This doe yee as oft as yee doe it in remembrance of me Likewise Saint Paul As often as you shall eate this bread and drinke this cup you shall shew the LORDS death till hee come both limiting the elements as the necessary matter of this Sacrament But neither of them prescribeth a particular time for the solemnizing thereof which being an accidentall circumstance he left the direction thereof to the Church to the which Church in things concerning times places and other circumstances of like nature God hath given no other commandement saving this generall one Let all things be done decently and in good order 3 Now there is no other ordinance of Christ or of his Apostles concerning particular times for all other duties of the Christian Religion then for the time of the LORDS Supper For seeing they were pleased to say of the Holy Supper As often as you doe this it is an easie matter to conclude thence that they intended not to ordaine any thing over and besides belonging to the other exercises but to say only as often as you shall come together to heare the word to pray publikely c. Leaving the determination of the fittest times for all such things to the Church and therefore there is not to bee found in the whole Gospell any thing injoined to that purpose Also there is the same reason for all other exercises and for the Lords Supper concerning the determination of a set ti●● For if our Lord Iesus Christ had thought expedient to appoint a set time for the hearing of the Word there had beene as good cause to prescribe one also for the Communion of his Body and of his Blood I know that some passages of the new Testament are produced which are pretended by those of the contrary opinion to injoine expresly a set day of the weeke for the exercises of Religion but I shall shew hereafter God willing that they are deceived in their

leagues Now if it had beene the intention of Iesus Christ to ordaine the first day of the week for a Sabbath day and to injoyn to all Christians a leaving and discontinuance of all ordinary worke on that day it is likely that he would not have forgotten to warne his two Disciples thereof on that first day and thetwo Maries to whom he shewed himselfe earely in the morning of that same day and by the other Disciples to whom he sent them had made them practise the observation of that day and he had shewed them the example of that observation in his owne person which he did not then Neither doe we find that he did it at any other occasion 14 In the twentieth of the Acts we perceive although uncertainely as I have shewed before some observation of the first day of the weeke by the faithfull of Troas They met not together till about the evening of that day For mention is made of an upper Chamber of many lights of Saint Pauls long preaching untill midnight and thereafter till breake of day Apparently they made choice of the night time and of an upper chamber for feare of the Infidels even as the Apostles on the first day of the weeke that CHRIST rose in were assembled at evening and held the doores shut for feare of the Iewes Iohn twenty verse 19. Now who doubteth but all that day from the Sunne rising till the evening that they came together to breake bread they were busied as in the other dayes of the weeke about the ordinary exercises of their trades handicrafts and callings as having liberty to worke on that day like as on all other dayes besides the care they had to shunne all giving of discontent to the Infidels amongst whom they lived and the drawing by an unnecessary cessation a most certaine persecution upon themselves There is no question to be made but that all Christians in the places of their residence among Iewes or Gentiles did the like 15 This is also a reason considerable in this question that albeit among the Lawes of Christian Emperours there be sundry which forbid the ordinary occupations of trades and handicrafts on Sunday as to keepe a Court of pleading and to goe to Law to open the shops for buying and selling to act stage playes in play houses and publike places to hold Markets and faires c. which Lawes were made to prevent in time to come the contempt of the exercises of Religion used on that day and to establish an order in the state and in the Church which they most judiciously and religiously thought to be more recommendable decent and well suting to the holy actions whereunto it was appointed yet all these Lawes shew that before they were published Christians were wont saving the houres of the publike exercises of Religion to apply themselves on that day to all the ordinary workes of this present life Yea there be many other Lawes of other Emperours and amongst others of Constantine that great and holy Emperour which permit on Sunday some of these ordinary imployments as to labourers to sow the ground to weed to reape to plant and set Vineyards if need bee to Bakers to bake bread to Masters to give liberty to their slaves to Iudges to put to death malefactors which undoubtedly these Christian Emperours had never permitted by their Lawes if it had beene in their time a received opinion in the Church that the observation of Sunday and cessation from all workes in it was necessary by vertue of a Commandement of our Lord Iesus Christ. 17 But knowing certainely that no dayes are instituted of God under the New Testament that Sunday was not kept by a commandement from heaven but by the use and custome of the Church That a discontinuance and intermission so exact of all workes pertained to the Ecclesiasticall policie and regiment of the Iewes and is no where and in no wise commanded in the Gospell they made no bones to permit diverse occupations which might seeme to have some pretext of necessity yet were not of such importance but that they might have beene done before Sunday or put off till the next day following it CHAPTER Fifth Declaration of diverse absurdities and difficulties insuing upon the contrary opinion 1. The opinion is that Christians are bound to refraine from all workes during the 24. houres of Sunday 2. First absurdity this opinion bringeth backe the servitude of the Iewish ceremonies 3. Second absurdity No man can tell where must be the beginning of the said 24. houres 4. Diverse disputations thereupon amongst the authors of this opinion 5. Third absurdity it troubleth the conscience leaving it without information concerning the imployment of that time and the doing of unnecessary workes therein 6. As also about the doing of charitable and necessarie workes 7. Fourth absurdity Confusion of the Doctors in the explication of this opinion 8. First they consent not in the explication of Christian abstinence from bodily workes on Sunday 9. Secondly they distinguish workes of necessity into those that are of present and those that are of imminent necessity and permit the first onely whereby they trouble tender consciences 10. They contradict their distinction by suffering some handicrafts men to worke on Sunday 11. As also by the permission of many actions which have no present necessity 12. Likewise by forbidding some workes in an apparent danger as to gather corne c. 13. Great absurdity and inconvenience of this prohibition 14. The Commandement Exod. 34. v. 21. to rest on the Sabbath day in earing time c. serveth not their turne 15. They hold that it is not lawfull for a man to receive any reward for his necessary labour done on Sunday 16. Great inconveniences and absurdities of this opinion 17. Answer to their objection about servile workes forbidden in the fourth Commandement 18. They hold also that servants ought not to serve their masters on Sunday 19. This doctrine crosseth their other decisions 20. They intangle themselves in the distinction of bankets 21. Absurdity of the●r rigid prohibition of all kind of recreation to all men on the Sabbath day 22. How farre Christians are bound to abstaine from worke on that day 23. How working is not or may be an hindrance of our sanctification 24. We ought to leave our workes on Sundayes during the time of service 25. Saving in some important necessity 26. Objections taken from the care of worldlings c. 27. Answer concerning the care of worldlings 28. How we ought to make the Sabbath our delight 29. Our Sunday is improperly called the Sabbath day THose against whom we dispute doe hold that our Sunday called also by them the Sabbath day which is the name given in the Scriptures to the day that the Iewes hallowed weekly obligeth us to keepe it during the whole space of foure and twenty houres by a religious abstinence from all manner of workes during all that time conformably to the

sence of Christs words and that they had relation to the Iewes only 4. Although he spake them to his Disciples 5. Second answer Although he had spoken to his Disciples only he might have had respect not to them but to their brethren among the Iewes that were weake in faith 6. Third answer Although by the Sabbath the Lords day were to be understood the morality of one of seven dayes in the wee● cannot be inferred from thence 1 IEsus Christ speaking in the 24. of Saint Matthew and twenty verse to his Disciples of the desolation that was to come upon Iudea and namely upon Ierusalem said unto them Pray ye that your flight be not in the winter nor on the Sabbath day Not in the winter because then the wayes are incommodious and there is neither driving nor marching but with difficulty Not on the Sabbath day by reason of the holinesse of that day which being appointed and set a part for Gods service although it was lawfull unto them to flie in it to save their lives yet they should not be able to doe it but with griefe and sore against their will being constrained to spend on trotting toyling and much hurrying up and down a day particularly consecrated to the publike exercises of Religion and so should have a just occasion to pray to God to keepe them from being brought to such a necessity Some alleadge this passage esteeming it to be pressing and of great weight For say they Iesus Christ speaketh to his Disciples of a thing that was to fall out forty yeeres after his Ascension when all the ceremonies of the Law should be abolished in the Christian Church and yet notwithstanding he speaketh unto them of the Religion of the Sabbath as of a thing that they ought alwayes to take to heart in so high a measure that they should be sorry and throughly grieved to be in that time of desolation constrained to flee on so holy a day instead of applying themselves to Gods service Therefore the Sabbath day was not a ceremony comming within the compasse of those that he was to abrogate but a morall point and of perpetuall necessity Otherwise he had not done well to intangle their mindes with an unnecessary Religion towards the Sabbath day in the time of their flight seeing it being abrogated by him they might with as little grieve in respect to the day get packing as fast as they could trot and toyle on that day as on another day 2 I answer that this argument is a silly one and of no value For Iesus Christ speaketh not in that place of Saint Matthew of the day of rest that Christians were to observe after his Ascension but of the Iewish Sabbath day as this word Sabbath day sheweth clerely which his Disciples were farre from understanding other wayes then for the last day of the weeke observed among the Iewes For it is certaine that it signified nothing else at that time seeing there was not as yet any other day of rest in vigour saving that alone And Iesus Christ had not at all made himselfe to be understood of them nay he had purposely given them occasion to mistake him if by the Sabbath day his intention was to denote another day then the last of the weeke because this alone carryed that name neither shall it bee found in the whole Scripture that any other day is specified by that name 3 The heavenly rest under the Gospell is once called by the Apostle in the Epistle to the Hebrewes Chapter 4. verse 9. by a name drawne from the Hebrew word Sabbath because it was figured by the Sabbath of the Iewes But our day wherein wee apply our selves to Gods outward service and to that intent doe cease from our ordinary labour is alwayes called in the New Testament The first day of the weeke or The Lords Day and not the Sabbath which name the Apostles and first beleevers had not failed to give unto it if Iesus Christ had so qualified and stiled it Now if they would never tearme it by such a name although it might have been in some sort attributed unto it but only The Lords Day or The first day of the weeke to distinguish it from the day which was so called among the Iewes For the same reason Iesus Christ in the foresaid place if he had minded to speake of the day which Christians were to observe after his death he had intitled it by some other name then of the Sabbath day to make a distinction betweene it and the day of the Iewes Wherefore those which use this argument doe most fondly suppose without proofe or likenesse of truth that by the Sabbath Iesus Christ meaneth the Lords day Now if it be understood of the Sabbath of the Iewes as it must for the foresaid reasons and as all the interpreters whom I have read and perused doe take it this argument being urged according to the ratiotination of those that have set it on foot shall yeeld against their intention this conclusion that after the death and ascension of our Lord Iesus Christ the Sabbath day of the Iewes ought to bee yet kept in the Christian Church and that the faithfull are obliged unto it by Religion and conscience and ought bee hartily sorrowfull when being constrained to flye on it to save their lives in a great desolation they should not be able to consecrate it to Gods service 3 The true sence of this passage is that indeed our Lord Iesus <

in their times as it hath had many hundred yeeres sithence in the Christian Church which honoureth the first day of the weeke with the name of the Lords day it followeth not that this consecration did proceed from the institution of Christ or of his Apostles Seeing it might be founded in the onely practice and custome brought in among the faithfull The ancient Fathers speaking of the observation of Sunday give no other reason thereof saving the Lords Resurrection on that day and not any commandement of the Lord which they had not forgotten if there had beene any 3 Certaine Divines without any shew of good reason will hold us in hand that the first day of the weeke is called The Lords day even as the seventh day is called The Lords rest and the holy Supper The Supper or the Table of the Lord to wit not onely in consideration of their end which is to be a memoriall that of Gods rest after the Creation this of Christs death but also of their institution which is from the Lord himselfe 4 It is true indeed that the one and the other are so called in these two respects But this is also most true that wee have in holy Scripture an expresse declaration that God of old gave to the Iewes the seventh day because on it he rested and would have it to be a signe that he was the Lord that sanctified them It is true also that Iesus Christ instituted the holy Supper in the roome of the ancient Passeover to be a memoriall of his death not a simple memoriall but a Sacrament exhibitive and confirmative of the benefits flowing from his death which it could not be but by an expresse institution from himselfe necessary in all Sacraments because otherwise they cannot be Sacraments It is not so of this day which is called The Lords day For we finde not any institution or subrogation thereof in roome of the ancient Sabbath day neither by the Lord himselfe norby his Apostles And it may be the faithfull called it the Lords day in regard of that solemne action of our Lord Iesus Christ when on it he rose from the dead an action whereof they thought fit to make in it an ordinary and weekely commemoration The place where the holy assemblies meet together is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Dutch and Scots Kirk by abbreviation in English Church as if we should say The Lords place albeit there be no such place of the Lords institution but onely of the Churches who gives that name to the Temples because they are consecrated to the Lords service And wherefore I pray might not likewise the first day of the weeke be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord seeing the Church hath appointed it to the honour and service of the Lord which she might doe without any necessity of a divine institution by Iesus Christ our Lord or by his Apostles This was the meaning of many of our most excellent Divines which speake of the observation of the first day of the weeke as of an observation proceeding not from some apostolicall commandement which is not to be found in the Gospel but from a custome introduced and received in the Christian Churches custome which in it selfe is free and without obligation of conscience They acknowledge also that the argument drawne from the appellation of the Lords day is weak Their testimonies I might recite in this place and oppose them to the testimonies taken from others that are of a contrary opinion But my intention is to dispute by reasons and not by authorities of men which in this point are different CHAPTER Eighth Answer to the seventh Reason 1. Seventh Reason The first day of the weeke is to be sanctified in remembrance that Christ on it ended the worke of our Redemption 2. First answer This assertion is false 3. Second answer Christ fulfilled our redemption by his death meritoriously 4. Third answer He hath fulfilled it by actuall execution after his ascension 5. Fourth answer Declaring the use of Christs Resurrection 6. A notable difference betweene the day of Christs Resurrection and the day of Gods rest 7. The day of Christs Resurrection hath no advantage above the day of his Passion c. 8. The true cause of the first observation thereof 9. All that is said of the first day of the weeke being granted it followeth not that it hath any naturall obligation to be kept 1 OF that hath beene said in the former Chapters it is apparent that the passages whereby our Opponents pretend to prove that the Lord either immediately by himselfe or by his Apostles hath instituted the first day of the week for his solemne service doe not prove any such thing But they take another argument from that which is constant by the story of the Gospel which is that the first day of the weeke Iesus Christ rose againe from the dead as if this day for this only cause that Christs Resurrection happened on it had beene sanctified unto us and obligeth us to a religious and solemne observation thereof For say they Christ rising from death to life on the first day of the weeke came victorious out of the great combate which he had sustained and rested from the dolorous and painfull travels which he had suffered in his death and so ended the worke of the redemption of the Church and re-established it into a new estate So the day that he rose in was a new day which he brought as it were from the Sepulchre for her sake And therefore if the day wherein God rested from the Creation of the world was to be sanctified under the Old Testament in remembrance and to the honour of that worke so long as there was not another more excellent then it by the same reason yea farre more the day wherein Christ rising hath accomplished the wonderfull worke of redemption which is a second Creation of a new world farre more excellent than the first was to bee sanctified under the New Testament in remembrance and to the honour of this great worke and the other day to give place unto it 2 I have already said diverse things pertaining to the solution of this argument But I adde over and besides and for better illustration that it is grounded upon an attribution given to the Resurrection of Christ of things which being exactly considered shall be found that they belong not unto it neither particularly nor properly as to have fulfilled the worke of our redemption and second Creation and to have re-established the world or the Church in the world into a new estate 3 Which things if we speake of fulfilling them by merit or of purchasing the right to performe them really have beene fulfilled by the death and passion of Christ which is the price of our redemption whereby both the state of grace here below and of glory in heaven is purchased unto us 4 But if we speake of fulfilling